Ohio’s pro-abortion movement has proposed a constitutional amendment called ISSUE 1. Ohioans will vote on the amendment on November 7th. If the majority of people in Ohio vote “yes” on ISSUE 1, it will amend the state’s constitution and make transgender mutilation and abortion a constitutional right for all residents, including minors.
Is it ever okay to kill a baby?
I know the question is absurd. Basically, everyone has the same answer: no, it’s never okay to kill a baby.
But what if I added more context? What if the baby sleeps in his mother’s womb, instead of a crib? What if the baby is still a few days or hours away from being born?
What if I changed my wording? What if instead of asking “Is it ever okay to kill a baby?”, I said: is it ever okay to abort a fetus?
Keep in mind that the meaning of the words hasn’t changed. The word “abortion” means terminating or killing a fetus. And the word “fetus” means a pre-born baby.
So, though the meaning of the words hasn’t changed—have your answers changed? Do you still believe it’s never okay to kill a baby?
Ignore the euphemisms, pro-abortion people believe it’s okay to kill babies. It’s as simple as that. They are neither pro-life nor pro-choice. They are pro baby-murder.
You Might also like
By Kevin Simington — 2 years ago
If the Christian church is to have any hope of reversing this decline in biblical beliefs, it must make solid biblical theology a central focus of its preaching. Biblical theology is not something that can be absorbed via osmosis – it must be taught, intentionally and incrementally.
A newly released American study draws attention to a “striking decline” in traditional biblical beliefs among those who claim to be evangelicals. The study by Probe Ministries discovered that 60% of those claiming to be ‘born again’ Christians in America, aged between 18 and 39, believe that Buddha and Muhammad are equally valid paths to salvation. Furthermore, 30% say that Jesus was not perfect and probably sinned.
Similar erosion of traditional beliefs was also noted in regard to morality. Only 16% of evangelicals surveyed indicated a belief in the objective, absolute nature of biblical morals.
What is particularly disturbing about these latest findings is the decline that is apparent when the current results are compared to an identical study conducted by the same organisation ten years earlier. When their 2010 study is compared to this latest study, a marked decline can be seen across all major aspects of traditional evangelical beliefs and values.
For example, belief in the accuracy and inspiration of the Bible, the divinity of Christ and the perfect nature of God fell from 47% in 2010 to 25% in 2020 – and this is among supposed born again Christians. Similarly, adherence to traditional Christian moral standards fell from 32% in 2010 to a mere 16% in 2020.
The authors of the study stated,
“This result is a startling degradation in worldview beliefs of born-again Christians over just 10 years.”
What implication does this have for churches?
Significantly, it means that ministers and preachers can no longer assume that the people attending services and listening to their sermons have a biblical worldview. The fundamental biblical beliefs that once defined evangelical Christianity are no longer a ‘given’ among those attending evangelical churches. When a preacher stands to teach from God’s Word, he or she must now contend with a mish-mash of conflicting worldviews among the congregation and a ‘take it or leave it’ approach to biblical theology.
What has led to this dramatic decline in traditional Christian beliefs and values in such a short period of time? There are several factors that are at play here.
Firstly, the decline in fundamental Christian beliefs has occurred hand-in-hand with the decline in solid theological teaching from the pulpit during the same period of time. The typical sermon over the last few decades has shifted away from the exposition of meaty biblical theology to a more ‘me-focussed’ pop gospel that centres around finding one’s fulfilment and living a successful life.
By Jacob Toman — 3 months ago
Typology in the Biblical canon ALMOST always points to a (i) need for fulfillment, (ii) lack of fulfillment from God in the historical moment, (iii) One who will come and provide “yes and amen” (2 Cor 1:20) to all the needs, and lacks in prior shadows. Unlike an analogy or illustration (which always breaks down) – biblical typology, when rightly understood, is a mine of precious treasures to be delved into and kept close to the heart. If the typology begins to break down at a certain point, we need to be careful and watchful lest we tread into heretical waters tempting apostasy.
Question: Is Elijah (and also therefore accompanying disciple Elisha) a type or foreshadowing of Christ?
“It seems that in some ways Elijah was a type of Christ. In 1 Kings 17, he multiplied food and raised from the dead the son of a widow. Jesus feeds the five thousand and raises the son of a widow in Luke 7, which to me seems to be too specific to not be a coincidence. And then they both ascend to heaven, rather than die. Are there any other parallels, or possibly scripture that talks about this relationship more explicitly than Hebrews teaching on the types and shadows? And then do you have any resources that teach on the topic of Elijah being a type of Christ?”
When we are engaging with a passage that we think there may be typological foreshadowing (or typological fulfillment) there are a couple of helpful frameworks to keep in mind:
1. The Object Casting the “Shadow”
Typology inherently involves identifying potential patterns or connections between multiple biblical passages. There are many differences between typology and other aspects of interpretation and biblical fulfillment (such as biblical prophecy, eschatology, inerrancy, and Christology). One distinctive typology is rooted in the distinct authorial intent of the inspired Biblical writer to draw a line between one person, place, or thing (like an event) and another person, place, or thing. In this way, one of the most helpful illustrations of biblical typology is that of casting a “shadow”. In order for something biblical to be typological of something else, it must have a prior referent (the darkness that is the shadow). Conversely, the thing typified must also have something coming after (object casting the shadow). We need to identify when doing typology both the shadow, and the thing potentially casting the shadow.
2. Looking for Clues
When we are asking questions of typology we’ve got to ascertain a level of biblical overlap expressed in the potential typological passage (using the historical-grammatical method, looking for words, references, illustrations, allusions, or explicit typological connections). Oftentimes the clues that are left will be genre-specific. The major and minor prophets often speak typologically about many things through heavenly comparisons. The historical books give narratives that can be sequenced or parsed to similar or near exact replication in future related typological passages. Phrases or words are repeated and used in a wide variety of genres including wisdom literature that are then picked up by NT authors in typological application or fashion (such as the New Covenant, Christ, or a host of other objects). We need to break apart (identify) the various clues that are leading us to consider a passage as typological.
3. Finding Fulfillment
Once we have identified the shadow and thing causing the shadow (#1) and considered the various clues leading us towards a typological possibility (#2), we’ve then got to consider the consequences in the potential fulfillment or inter-related relationship between the biblical passages (truths) typified. There are gross heresies that have spread about (paedocommunion being one of them, baptismal regeneration, and Nestorianism to name a few) due to their failure to recognize this third aspect of typology. If our typology leads to a fulfillment that is contrary to the rest of the scripture, we need to quickly be willing to admit our own faults, failures, and lack of understanding, and go back to the drawing board. Typology in the Biblical canon ALMOST always points to a (i) need for fulfillment, (ii) lack of fulfillment from God in the historical moment, (iii) One who will come and provide “yes and amen” (2 Cor 1:20) to all the needs, and lacks in prior shadows.
By Colin Smith — 9 months ago
The heart you were born with loved the wrong things. By nature, we were lovers of self rather than lovers of God. But God has given us a new heart, and this is why we love Him, trust Him, and want to serve Him. That’s regeneration.
If you search the Bible for the word “regeneration,” you won’t come up with much.
In the English Standard Version, it occurs just once.
When the goodness and loving kindness of God our Savior appeared, he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit, whom he poured out on us richly through Jesus Christ our Savior.Titus 3:4–6
If you run your search on the New American Standard Bible, you will find “regeneration” in Titus 3, and also in the words of Jesus recorded in Matthew 19.
Truly I say to you, that you who have followed Me, in the regeneration when the Son of Man will sit on his glorious throne, you also shall sit upon twelve thrones, judging the twelve tribes of Israel.Matthew 19:28
Other translations say, “in the new world” (ESV) or “at the renewal of all things” (NIV).
Jesus is speaking about the new heaven and the new earth, and the word He uses to describe this transformation is “the regeneration.”
Regeneration involves taking something (in this case the planet that has been devastated by sin) and making it new, so that it reflects the glory of God.
And this is the word that the Bible uses to describe God’s work in you. If you are in Christ, then what God will one day do for this planet, He has already done in you!
Regeneration is an often overlooked doctrine. But despite the fact that the word occurs rarely in the Bible, the transformation that God is able to bring through Jesus Christ is one of the Bible’s major themes.
Scripture speaks about regeneration in at least four ways.
No one can see the kingdom of God unless he is born again.John 3:3
You must be born again.John 3:7
To be born again is to receive an infusion of new life that comes from God.
This new birth is a work of the Holy Spirit:
The wind blows where it wishes, and you hear its sound, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit.John 3:8
And the Holy Spirit brings new life through the Word.